21. Here some one will say,
What has this to do with holy virginity, or perpetual continence,
the setting forth of which was undertaken in this discourse? To
whom I make answer in the first place, what I mentioned above, that
the glory of that greater good is greater from the fact that, in
order to obtain it, the good of married life is surmounted, not the
sin of marriage shunned. Otherwise it would be enough for perpetual
continence, not to be specially praised, but only not to be blamed:
if it were maintained on this account, because it was a crime to
wed. In the next place, because it is not by human judgment, but by
authority of Divine Scripture, that men must be exhorted unto so
excellent a gift, we must plead not in a common-place manner, or
merely by the way, that divine Scripture itself seem not to any one
in any matter to have lied. For they discourage rather than exhort
holy virgins, who compel them to continue so by passing sentence on
marriage. For whence can they feel sure that that is true, which is
written, “And he, who gives her not in marriage, does
better:”206020601 Cor. vii. 38 if they
think that false, which yet is written close above, “Both he, who
gives his virgin, does well?” But, if they shall without all
doubt have believed Scripture speaking of the good of marriage,
confirmed by the same most true authority of the divine oracle,
they will hasten beyond unto their own better part with
glow424ing and confident eagerness. Wherefore we have already
spoken enough for the business which we have taken in hand, and, so
far as we could, have shown, that neither that saying of the
Apostle, “But I think that this is good by reason of the present
necessity,”206120611 Cor. vii. 26 is so to
be understood, as though in this life holy virgins are better than
faithful women married, but are equal in the kingdom of heaven, and
in a future life: nor that other, where he saith of such as wed,
“But such shall have tribulation of the flesh, but I spare
you;”206220621 Cor. vii. 28 is to be
so understood, as though he chose rather to be silent on, than to
speak of, the sin and condemnation of marriage. Forsooth two
errors, contrary the one to the other, have, through not
understanding them, taken hold of each one of these two sentences.
For that concerning the present necessity they interpret in their
own favor, who contend to equal such as wed to such as wed not: but
this, where it is said, “But I spare you,” they who presume to
condemn such as wed. But we, according to the faith and sound
doctrine of holy Scriptures, both say that marriage is no sin, and
yet set its good not only below virginal, but also below widowed
continence; and say that the present necessity of married persons
is an hindrance to their desert, not indeed unto life eternal, but
unto an excellent glory and honor, which is reserved for perpetual
continence: and that at this time marriage is not expedient save
for such as contain not; and that on the tribulation of the flesh,
which cometh from the affection of the flesh, without which
marriages of incontinent persons cannot be, the Apostle neither
wished to be silent, as forewarning what was true, nor to unfold
more fully, as sparing man’s weakness.